94

CHAPTER IX.

BEHAVIOUR IN CHRISTIAN WORSHIP: MEN’S ATTITUDE OF BODY AND MIND: WOMEN’S ATTIRE AND ORNAMENT.

In the preceding verses of this chapter, St. Paul has been insisting on the duty of unselfishness in our devotions. Our prayers and thanksgivings are not to be bounded in their scope by our own personal interests, but are to include the whole human race; and for this obvious and sufficient reason,—that in using such devotions we know that our desires are in harmony with the mind of God, “who willeth that all men should be saved, and come to the knowledge of the truth.” Having thus laid down the principles which are to guide Christian congregations in the subject-matter of their prayers and thanksgivings, he passes on now to give some directions respecting the behaviour of men and women, when they meet together for common worship of the one God and the one Mediator between God and man, Christ Jesus.

95 There is no reasonable doubt (although the point has been disputed) that St. Paul is here speaking of public worship in the congregation; the whole context implies it. Some of the directions would be scarcely intelligible, if we were to suppose that the Apostle is thinking of private devotions, or even of family prayer in Christian households. And we are not to suppose that he is indirectly finding fault with other forms of worship, Jewish or heathen. He is merely laying down certain principles which are to guide Christians, whether at Ephesus or elsewhere, in the conduct of public service. Thus there is no special emphasis on “in every place,” as if the meaning were, “Our ways are not like those of the Jews; for they were not allowed to sacrifice and perform their services anywhere, but assembling from all parts of the world were bound to perform all their worship in the temple. For as Christ commanded us to pray for all men, because He died for all men, so it is good to pray everywhere.”³⁷³⁷   So Chrysostom in loco: but this is an exaggeration respecting Jewish limitations. Such an antithesis between Jewish and Christian worship, even if it were true, would not be in place here. Every place is a place of private prayer to both Jew and Christian alike: but not every place is a place of public prayer to the Christian any more than to the Jew.³⁸³⁸   See Clement of Rome, Cor. xli. Moreover, the Greek shows plainly that the emphasis is not on “in every place,” but on “pray.” Wherever there may be a customary “house of prayer,” whether in Ephesus or anywhere else, the Apostle desires that prayers should be offered publicly by the men in the congregation. After “pray,” the emphasis falls on “the men,” public prayer is to be made, and it 96 is to be conducted by the men and not by the women in the congregation.

It is evident from this passage, as from 1 Cor. xiv., that in this primitive Christian worship great freedom was allowed. There is no Bishop, President, or Elder, to whom the right of leading the service or uttering the prayers and thanksgivings is reserved. This duty and privilege is shared by all the males alike. In the recently discovered Doctrine of the Twelve Apostles nothing is said as to who is to offer the prayers, of which certain forms are given. It is merely stated that in addition to these forms extempore prayer may be offered by “the prophets.” And Justin Martyr mentions that a similar privilege was allowed to “the president” of the congregation according to his ability.³⁹³⁹   Didache, x. 7; Just. Mart., Apol., 1. lxvii. Justin probably uses the term “president” ὁ προεστώς in order to be intelligible to heathen readers. Thus we seem to trace a gradual increase of strictness, a development of ecclesiastical order, very natural under the circumstances. First, all the men in the congregation are allowed to conduct public worship, as here and in 1 Corinthians. Then, the right of adding to the prescribed forms is restricted to the prophets, as in the Didache. Next, this right is reserved to the presiding minister, as in Justin Martyr. And lastly, free prayer is abolished altogether. We need not assume that precisely this development took place in all the Churches; but that something analogous took place in nearly all. Nor need we assume that the development was simultaneous: while one Church was at one stage of the process, another was more advanced, and a third less so. Again, we may conjecture that forms of prayer gradually increased in number, and in extent, and in 97 stringency. But in the directions here given to Timothy we are at the beginning of the development.

“Lifting up holy hands.” Here again we need not suspect any polemical purpose. St. Paul is not insinuating that, when Gnostics or heathen lift up their hands in prayer, their hands are not holy. Just as every Christian is ideally a saint, so every hand that is lifted up in prayer is holy. In thus stating the ideal, the Apostle inculcates the realization of it. There is a monstrous incongruity in one who comes red-handed from the commission of a sin, lifting up the very members which witness against him, in order to implore a blessing from the God whom he has outraged. The same idea is expressed in more general terms by St. Peter: “Like as He which called you is holy, be ye yourselves also holy in all manner of living; because it is written, ye shall be holy; for I am holy” (1 Pet. i. 15, 16). In a passage more closely parallel to this, Clement of Rome says, “Let us therefore approach Him in holiness of soul, lifting up pure and undefiled hands unto Him, with love towards our gentle and compassionate Father who made us an elect portion unto Himself” (Cor. xxix). And Tertullian urges that “a defiled spirit cannot be recognized by the Holy Spirit” (De Orat., xiii). Nowhere else in the New Testament do we read of this attitude of lifting up the hands during prayer. But to this day it is common in the East. Solomon at the dedication of the temple “stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands toward heaven” (1 Kings viii. 22); and the Psalmist repeatedly speaks of “lifting up the hands” in worship (xxviii. 2; lxiii. 4; cxxxiv. 2). Clement of Alexandria seems to have regarded it as the ideal attitude in prayer, 98 as symbolizing the desire of the body to abstract itself from the earth, following the eagerness of the spirit in yearning for heavenly things.⁴⁰⁴⁰   Strom., VII. vii. Tertullian, on the other hand, suggests that the arms are spread out in prayer in memory of the crucifixion, and directs that they should be extended, but only slightly raised, an attitude which is more in harmony with a humble spirit: and in another place he says that the Christian by his very posture in prayer is ready for every infliction. He asserts that the Jews in his day did not raise the hands in prayer, and characteristically gives as a reason that they were stained with the blood of the Prophets and of Christ. With evident reference to this passage, he says that Christian hands must be lifted up pure from falsehood, murder, and all other sins of which the hands can be the instruments.⁴¹⁴¹   De Orat., xiii., xiv., xvii.; Apol. xxx.; Comp. Adv. Jud., x. Ancient Christian monuments of the earliest age frequently represent the faithful as standing with raised hands to pray. Eusebius tells us that Constantine had himself represented in this attitude on his coins, “looking upwards, stretching up toward God, like one praying.”⁴²⁴²   Vit. Const., IV. xv. 1. Of course this does not mean that kneeling was unusual or irregular; there is plenty of evidence to the contrary. But the attitude here commended by St. Paul was very ancient when he wrote, and has continued in some parts of the world ever since. Like so many other things in natural religion and in Judaism, it received a new and intensified meaning when it was adopted among the usages of the Christian Church.

“Without wrath and disputing:” that is, in the spirit of Christian peace and trust. Ill-will and misgiving 99 respecting one another are incompatible with united prayer to our common Father. The atmosphere of controversy is not congenial to devotion. Christ Himself has told us to be reconciled to our brother before presuming to offer our gift on the altar. In a similar spirit St. Paul directs that those who are to conduct public service in the sanctuary must do so without angry feelings or mutual distrust. In the Pastoral Epistles warnings against quarrelsome conduct are frequent; and the experience of every one of us tells us how necessary they are. The bishop is charged to be “no brawler, no striker; but gentle, not contentious.” The deacons must not be “double-tongued.” Women must not be “slanderers.” Young widows have to be on their guard against being “tattlers and busybodies.” Timothy is charged to “follow after ... love, patience, meekness,” and is reminded that “the Lord’s servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting them that oppose themselves.” Titus again is told that a bishop must be “not self-willed, not soon angry,” “no brawler, no striker,” that the aged women must not be “slanderers,” that all men are to be put in mind “to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men.”⁴³⁴³   1 Tim. iii. 3, 8, 11; v. 13; vi. 11; 2 Tim. ii. 24; Tit. i. 7; ii. 3; iii. 2. There is no need to assume that that age, or that those Churches, had any special need of warnings of this kind. All ages and all Churches need them. To keep one’s tongue and one’s temper in due order is to all of us one of the most constant and necessary duties of the Christian life; and the neglect cannot fail to be disastrous to the reality and efficacy of our devotions. Those who have 100 ill-will and strife in their hearts cannot unite to much purpose in common thanksgiving and prayer.

And just as the men have to take care that their attitude of body and mind is such as befits the dignity of public worship, in like manner the women also have to take care that their presence in the congregation does not appear incongruous. They must come in seemly attire and with seemly behaviour. Everything which might divert attention from the service to themselves must be avoided. Modesty and simplicity must at all times be the characteristics of a Christian woman’s dress and bearing; but at no time is this more necessary than in the public services of the Church. Excessive adornment, out of place at all times, is grievously offensive there. It gives a flat contradiction to the profession of humility which is involved in taking part in common worship, and to that natural sobriety which is a woman’s fairest ornament and best protection. Both reverence and self-reverence are injured by it. Moreover, it may easily be a cause of offence to others, by provoking jealousy or admiration of the creature, where all ought to be absorbed in the worship of the Creator.

Here again St. Paul is putting his finger upon dangers and evils which are not peculiar to any age or any Church. He had spoken of the same thing years before, to the women of Corinth, and St. Peter utters similar warnings to Christian women throughout all time.⁴⁴⁴⁴   1 Cor. xi. 2–16; 1 Pet. iii. 3, 4. Clement of Alexandria abounds in protests against the extravagance in dress so common in his own day. In one place he says; “Apelles the painter seeing one of his pupils painting a figure thickly with 101 gold colour to represent Helen, said to him; ‘My lad, you were unable to paint her beautiful, and so you have made her rich.’ Such Helens are the ladies of the present day; not really beautiful, but richly got up. To these the Spirit prophesies by Zephaniah: And their gold shall not be able to deliver them in the day of the Lord’s anger.”⁴⁵⁴⁵   Pæd., II. xiii. Tertullian is not less emphatic. He says that most Christian women dress like heathen, as if modesty required nothing more than stopping short of actual impurity. “What is the use,” he asks, “of showing a decent and Christian simplicity in your face, while you load the rest of your body with the dangling absurdities of pomps and vanities?”⁴⁶⁴⁶   De Cult Fem., II. i. ix. Chrysostom also, in commenting on this very passage, asks the congregation at Antioch: “And what then is modest apparel? Such as covers them completely and decently, and not with superfluous ornaments; for the one is decent and the other is not. What? Do you approach God to pray with broidered hair and ornaments of gold? Are you come to a ball? to a marriage-feast? to a carnival? There such costly things might have been seasonable: here not one of them is wanted. You are come to pray, to ask pardon for your sins, to plead for your offences, beseeching the Lord, and hoping to render Him propitious to you. Away with such hypocrisy! God is not mocked. This is the attire of actors and dancers, who live upon the stage. Nothing of this kind becomes a modest woman, who should be adorned with shamefastness and sobriety.... And if St. Paul” (he continues) “would remove those things which are merely the marks of wealth, as gold, pearls, and costly array; how much more those 102 things which imply studied adornment, as painting, colouring the eyes, a mincing walk, an affected voice, a languishing look? For he glances at all these things in speaking of modest apparel and shamefastness.”

But there is no need to go to Corinth in the first century, or Alexandria and Carthage in the second and third, or Antioch in the fourth, in order to show that the Apostle was giving no unnecessary warning in admonishing Timothy respecting the dress and behaviour of Christian women, especially in the public services of the congregation. In our own age and our own Church we can find abundant illustration. Might not any preacher in any fashionable congregation echo with a good deal of point the questions of Chrysostom? “Have you come to dance or a levée? Have you mistaken this building for a theatre?” And what would be the language of a Chrysostom or a Paul if he were to enter a theatre nowadays and see the attire, I will not say of the actresses, but of the audience? There are some rough epithets, not often heard in polite society, which express in plain language the condition of those women who by their manner of life and conversation have forfeited their characters. Preachers in earlier ages were accustomed to speak very plainly about such things: and what the Apostle and Chrysostom have written in their epistles and homilies does not leave us in much doubt as to what would have been their manner of speaking of them.

But what is urged here is sufficient. “You are Christian women,” says St. Paul, “and the profession which you have adopted is reverence towards God (θεοσέβειαν). This profession you have made known to the world. It is necessary, therefore, that those externals of which the world takes cognisance should 103 not give the lie to your profession. And how is unseemly attire, paraded at the very time of public worship, compatible with the reverence which you have professed? Reverence God by reverencing yourselves; by guarding with jealous care the dignity of those bodies with which He has endowed you. Reverence God by coming before Him clothed both in body and soul in fitting attire. Let your bodies be freed from meretricious decoration. Let your souls be adorned with abundance of good works.”